ركة والله

worm them from it And what befleck any the bellever may be fall them all If any one believer may fall turally away, all may and not leave one in the world and so an end be pan to the Kingion of Chris; which is no small evidence that they cannot so fall But they may fall into depths of in. That some of them have done so we have testimonies and instances beyond exception. It is good, then, that all of them should be preparei for that duty which they may all stand in need of, and for a right discharge of it. Beside, the duty mentioned is not absolutely restrained to the condition before described, but it is proper and accommodate unto other seasons also. Therefore are all the Israel of God exhorted unto it.

2, The duty itself is, hoping in Jehovah, with such a hope or trust as hath an expectation of relief joined with it. And there are two things included in this duty:

[1] The renunciation of any hopes, in expectation of deliverance either from sin or trouble any other way: "Hope in Jehovah." This is frequently expressed where the performance of this duty is mentioned. See Hos. xiv. 3; Jer. iii. 22, 23. And we have declared the nature of it in the exposition of the first and second verses.

[2] Expectation from him; and this also hath been insisted on, in the observations from the verses immediately preceding; wherein also the whole nature of this duty was explained, and directions were given for the due performance of it.

2. The encouragement tendered unto this duty is the next thing in the words: "For with the LORD is plenteous redemption;" wherein we may observe,

(1.) What it is that he professeth as the great encouragement unto the duty mentioned; and that is redemption,-the redemption that is with God: upon the matter, the same with the forgiveness before mentioned, mercy, pardon, benignity, bounty. He doth not bid them hope in the Lord because they were the seed of Abraham, the peculiar people of God, made partakers of privileges above all the people in the world; much less because of their worthiness, or that good that was in themselves; but merely upon the account of mercy in God, of his grace, goodness, and bounty. The mercy of God, and the redemption that is with him, is the only ground unto sinners for hope and confidence in him.

(2.) There are two great concernments of this grace,—the one expressed, the other implied in the words. The first is, that it is much, plenteous, abundant. That which principally discourageth distressed souls from a comfortable waiting on God is, their fears lest they should not obtain mercy from him, and that because their sins are so great and so many, or attended with such circumstances and aggra

vations, as that it is impossible they should find acceptance with God. This ground of despondency and unbelief the psalmist obviates by representing the fulness, the plenty, the boundless plenty, of the mercy that is with God. It is such as will suit the condition of the greatest sinners in their greatest depths; the stores of its treasures are inexhaustible. And the force of the exhortation doth not lie so much in this, that there is redemption with God, as that this redemption is plenteous or abundant. Secondly, Here is an intimation in the word itself of that relation which the goodness and grace of God proposed hath to the blood of Christ, whence it is called "Redemption." This, as was showed in the opening of the words, hath respect unto a price, the price whereby we are bought; that is, the blood of Christ. This is that whereby way is made for the exercise of mercy towards sinners. Redemption, which properly denotes actual deliverance, is said to be with God, or in him, as the effect in the cause. The causes of it are, his own grace and the blood of Christ. There are these prepared for the redeeming of believers from sin and trouble unto his own glory. And herein lieth the encouragement that the psalmist proposeth unto the performance of the duty exhorted unto,-namely, to wait on God,-it is taken from God himself, as all encouragements unto sinners to draw nigh unto him and to wait for him must be. Nothing but himself can give us confidence to go unto him; and it is suited unto the state and condition of the soul under consideration. Redemption and mercy are suited to give relief from sin and misery.

3. The last verse contains a promise of the issue of the performance of this duty: "He shall redeem Israel from all his iniquities." Two things are observable in the words:

(1.) The certainty of the issue or event of the duty mentioned: ," And he shall," or "he will redeem;" he will assuredly do so. Now, although this in the psalmist is given out by revelation, and is a new promise of God, yet, as it relates to the condition of the soul here expressed, and the discovery made by faith of forgiveness and redemption with God, the certainty intended in this assertion is built upon the principles before laid down. Whence, therefore, doth it appear, whence may we infallibly conclude, that God will redeem his Israel from all their iniquities? I answer,

[1] The conclusion is drawn from the nature of God. There is forgiveness and redemption with him, and he will act towards his people suitably to his own nature. There is redemption with him, and therefore he will redeem; forgiveness with him, and therefore he will forgive. As the conclusion is certain and infallible, that wicked men, ungodly men, shall be destroyed, because God is righteous and holy, his righteousness and holiness indispensably requiring

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[2] Of the actual communication of the effects of that redemption unto them. This is are to all the elect of God, to his whole Friel. They shail all be mude partakers of them. And this is the end of all the promises of God, and of the grace and mery promisedi in them.- namely, that they should he means to exhibit and give out to nelievers that redemption which is purchased and prepared for them. And tors is done two ways:—

14. Partally, initially and gradually, in this life. Here God gives in unto them the pardon of their ana, being freely justified by nis grace; and, m his sanctification of them through his Spirit, gives there delivery from the power and dominion of un. Many troubies avo he delivers them from, and from all as far as they are penal, or any mixture of the curse in them.

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Zolly Completely- namely, when he shall have freed them from sin and trouble, and from ail the effects and consequents of them, by bringing them unto the enjoyment of himself in glory.

THIRDLY, The words being thus opened, we may briefly, in the next place, consider what they express concerning the state, condition, or actings of the soul, which are represented in this psalm.

Having himself attained unto the state before described, and being Engaged resolvedly unto the performance of that duty which would assuredly bring him into a haven of full rest and peace, the psalmist apples himself unto the residue of the Israel of God, to give them

encouragement unto this duty with himself, from the experience that he had of a blessed success therein. As if he had said unto them, "Ye are now in afflictions and under troubles, and that upon the account of your sins and provocations,-a condition, I confess, sad and deplorable; but yet there is hope in Israel concerning these things. For consider how it hath been with me, and how the Lord hath dealt with me. I was in depths inexpressible, and saw for a while no way or means of delivery; but God hath been pleased graciously to reveal himself unto me, as a God pardoning iniquity, transgression, and sin. And in the consolation and supportment which I have received thereby, I am waiting for a full participation of the fruits of his love. Let me therefore prevail with you, who are in the like condition, to steer the same course with me. Only let your expectations be fixed on mercy and sovereign grace, without any regard unto any privilege or worth in yourselves. Rest in the plenteous redemption, those stores of grace which are with Jehovah; and according to his faithfulness in his promises he will deliver you out of all perplexing troubles."

Having thus opened the words, I shall now only name the doctrinal observations that are tendered from them, and so put a close to these discourses; as,—

Obs. 1. The Lord Jehovah is the only hope for sin-distressed souls: "Hope in the LORD." This hath been sufficiently discovered and confirmed on sundry passages in the psalm.

Obs. 2. The ground of all hope and expectation of relief in sinners is mere grace, mercy, and redemption: "Hope in the LORD: for with the LORD there is mercy." All other grounds of hope are false and deceiving.

Obs. 3. Inexhaustible stores of mercy and redemption are needful for the encouragement of sinners to rest and wait on God: "With him is plenteous redemption." Such is your misery, so pressing are your fears and disconsolations, that nothing less than boundless grace can relieve or support you; there are, therefore, such treasures and stores in God as are suited hereunto. "With him is plen

teous redemption."

Obs. 4. The ground of all the dispensation of mercy, goodness, grace, and forgiveness, which is in God to sinners, is laid in the blood of Christ; hence it is here called "Redemption." Unto this also we have spoken at large before.

Obs. 5. All that wait on God on the account of mercy and grace shall have an undoubted issue of peace: "He shall redeem Israel." "Let him," saith God, "lay hold on my arm, that he may have peace, and he shall have peace," Isa. xxvii. 5.

Obs. 6. Mercy given to them that wait on God, shall, in the close

and issue, be every way full and satisfying: "He shall redeem Israel from all his iniquities."

And these propositions do arise from the words as absolutely considered, and in themselves. If we mind their relation unto the peculiar condition of the soul represented in this psalm, they will yet afford us the ensuing observations:

Obs. 1. They who out of depths have, by faith and waiting, obtained mercy, or are supported in waiting from a sense of believed mercy and forgiveness, are fitted, and only they are fitted, to preach and declare grace and mercy unto others. This was the case with the psalmist. Upon his emerging out of his own depths and straits, he declares the mercy and redemption whereby he was delivered unto the whole Israel of God.

Obs. 2. A saving participation of grace and forgiveness leaves a deep impression of its fulness and excellency on the soul of a sinner. So was it here with the psalmist. Having himself obtained forgiveness, he knows no bounds or measure, as it were, in the extolling of it: "There is with God, mercy, redemption, plenteous redemption, redeeming from all iniquity; I have found it so, and so will every one do that shall believe it.'

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Now, these observations might all of them, especially the two last, receive a useful improvement; but whereas what I principally intended from this psalm hath been at large insisted on upon the first verses of it, I shall not here farther draw forth any meditations upon them, but content myself with the exposition that hath been given of the design of the psalmist and sense of his words in these last verses.

END OF VOL. VI.

EDINBURGH: PRINTED BY JOHNSTONE AND HUNTER.